Abstract
Abraham and Isaac separately ‘used’ their wives to stay alive. Viewed, on one hand, as a pragmatic approach to life, the choice made by father and son demonstrates a moral failure that caused them to ‘sacrifice’ their wives, turning them to objects that could be exchanged. Hence, the end of preserving their lives justifies the means (lying and cooperation in formal evil of adultery). On the other hand, the story of Isaac, following in the footsteps of his father, offers us a reflection on how certain human actions, while useful and valid at a given point in time, cannot be judged morally good/bad or worthy of emulation without reference to the intention and historical situation of the primary agent. In Gen 20:1-18 and 26:1-11, the five protagonists (Abraham, Sarah, Isaac, Rebecca and Abimelech) confront us with the perennial issues of patriarchy, the agency and compliance of women in reinforcing patriarchal patterns of politics and de-humanisation, the resilience and resistance of women in the face of the many forms of objectification and commodification as well as the error of repeating the mistakes of the fathers. Using a biblical social ethical approach, this article examines (a) how patriarchalism could and have fostered the objectification and commodification of women; (b) what themes from father and son communicate to the modern reader about the interplay of cause and effect in fostering a culture of gender violence and instrumentalisation of women, as well as (c) how the female protagonists’ response to the situation of exploitation (especially sexual exploitation) and objectification could inspire modern women to break boundaries that negate female flourishing. https://doi.org/10.17159/2312–3621/2021/v34n1a7
Highlights
Abraham and Isaac separately ‘used’ their wives to stay alive
Using a biblical social ethical approach, this article examines (a) how patriarchalism could and have fostered the objectification and commodification of women; (b) what themes from father and son communicate to the modern reader about the interplay of cause and effect in fostering a culture of gender violence and instrumentalisation of women, as well as (c) how the female protagonists’ response to the situation of exploitation and objectification could inspire modern women to break boundaries that negate female flourishing
Genesis 12:10-20, 20:1-18 and 26:1-12 narrate stories of Abraham and Isaac (12:10-20 and 20:1-18 is about Abram and 26:1-12 is about Isaac), who in their bid to deal with threats of famine passed their wives in exchange for safety and wealth
Summary
The treatment of the women mentioned in the sister-wife stories of Gen 12:1020, 20:1-18, 26:1-12 and the ethical implications are the focus of this study. Sarah and Rebekah were denied a narrative voice, rendering it impossible to know what their reaction would have been They were either rendered powerless to express their rejection of the wrong move made by their husbands to determine their sexual status and control over how their sexuality is perceived[10] or else they were forced to accept the situation for, according to Niditch, Sarah was a tacit accomplice.[11] Cheryl Exum argues to the contrary that, in the sister-wife stories, both Sarah and Rebekah are silenced because the story is not about them. What can we say about the action of Rebekah in the context of the sister-wife stories?
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